devil and let his covetousnesse or pride be crost and then he is filled with vexation which is hel or darknesse even the torments of the flesh or devil And the Law of Reason suffered the flesh thus to fall and to weary out himself in his own folly that when the Spirit is pleased to breake forth and manifest himself to rule in flesh then man may see his wise flesh hath nothing that is good in al his selfish actings but that the spirit that brought it forth is the mighty Power And when the Fathers time is come to manifest himself to any one he will then dispell the darknesse which by his Law he made and will set the creature free from the bondage of that darknes burne up all those thornes and briars that flesh hath brought to terrifie it self and will take up the creature into his own liberty and life And then the Spirit shall be all in all whereas the flesh generally living up on objects is all in all or chiefe ruler in every man Qu. What is it to live in the Spirit Answ When flesh is made to see and to be subject to the spirit that brought it forth and is guided by the light of Reason and righteousnesse that might tie power ruling it And not led away like a bear by the nose by every object before his eyes which the flesh lusts after to enjoy and places contentment in They slander me And say I deny Prayer And to this I shall give this accompt Qu. What is Prayer Answ Prayer is of a threefold nature First it is to pay the king of righteousnesse his due and that is for every man to act according to the-creation of a man which is to righteously to all fellow creatures he being the lord of the creatures As first to doe righteously to his own body in taking food moderately for the preservation of the health of it and not to be excessive in drunkennesse and gluttony and not to give away to the unclean lusts of the flesh which tends to the destruction of himself for if the Spirit Reason within a man let the flesh alone and doth not govern and moderate it in righteousnesse it will destroy it selfe in a short time let the flesh walke in Reasons law of moderation and righteousnesse and it shall be preserved from heart breaking sorrows Secondly act righteousnesse to all fellow creatures till the ground according to Reason use the labour of your cattell with Reason follow your course of trading in righteousnesse as Reason requires doe to men and women as you would have them doe to you and by so doing you shall live as Reasonable creatures you shall act according to the creation of a man and so pay the King of Righteousnesse his due for when you hold forth him in your conversation to the view of others you honour him you glorifie his name and give him thanks and this is one part of prayer Qu. Thus the heathen walked according to the light of nature but Christians must live above nature Answ Then English Christians are in a lower and worser condition then the heathens for they doe not so much Men that are guided by principles of fair dealing void of deceit knowes not this day how to live but he will be cheated and cosoned and is this life of Christians for all England is so called above the life of the heathens Surely the life of the heathens shall rise up in judgement against you from the greatest to the least But let me tell you that that man whosoever he be that is not carefull to look into the light of his nature and follow the rules of that light to do as he would be don unto shall never come to see the Spirit that made and that dwels in nature which is the Father of the whole creation And if you know not him then I pray tell me what God you worship or pray to But secondly Prayer lies in the Reasonings of the heart as thus Ask this question within thy selfe Is covetousnesse the name of the Lord or the name of the flesh the answer within thee will be it is the name of the flesh not the name of the Lord now if thou walke in covetousnesse how can thou be said to honor the Lord by thy words in prayer when thou honorest the name of the flesh in thy practise And so is pride is envy is rash anger is hypocrisie is self-will is unmercifull cruelty is zeale without knowledge is uncleannesse the name of the flesh or the name of the Lord thy owne heart will give answer they be the name of the flesh not the name of the Lord and thou lives in the practise and power of those lusts and gives the Lord a few customary words and thinks his service lies in them I will have thee to know that the time is now breaking forth yea it is began that they that worship the Father shall worship him in spirit and truth and not in lip labor and custome according to the imagination of flesh Qu. What is the name of the Lord then I propound this question within thy heart Answ The name of the Lord is Love joy peace meeknesse obedience self-denial chastafie humility mercifulnesse Reason Now he that is drawne up thus to Reason within himself and to see himself this man is praying continually and calling upon the name of the Lord continually whatsoever he doth whatsoever he thinkes which way soever he goes he shall have still fresh occasions thus to be reasoning within himself and this reasoning will do two things First it will strike the heart dead when thou comest to see that for all thy praying in words yet thou art at a losse for thou honorest the name of the flesh in practise and only worships the Lord with wind like the way of the world your servant Sir when he could kill him in his heart when these things comes home to thee thou wilt be struck dead and thy mouth be stopped and this is a great power that stops the rage of flesh Secondly this way of prayer or calling upon the name of the Lord will kill thy distempers as they arise and wil keep thy heart in peace this I know if thou wilt beleeve anothers testimony for now the name of the flesh is spied out and the poyson of it killed for when once Reason begins to enlighten thee he will be thy keeper The name of the Lord likewise is hereby advanced first within thy selfe thou fearest and tremblest before him Secondly outwardly thou art moved to act righteousnesse to others from the savour of this sweet oyntment Now that man doth not live lesse or more in the practise of those two rules laid down did never pray in all his life though he use the words of prayer every day Words and actions going together are the declaration of a sincere heart but words in prayer without acting according to creation as the generall practise is are declarations
how came in that distinction of holy Spirit and of uncleane spirit which are phrases often used Answ Before man rejected the spirit his maker the spirit was his breath and life And he lived in the spirit treading the objects of the creation under his feet in comparison but after that man began to look after the objects of the earth delighting himself to live upon or among fellow creatures more then the spirit And so chose to himself another livelihood and protection then his master then his breath or power that guided him became mixed and turned uncleane Qu. Vnfold your meaning in this a little more Answ The spirit made the flesh to be his house to dwell in and set man in the midst of the creation as a lord to govern the creature which while he governed according to the light of his maker within him he did alâ— in righteousnesse but when he fell off and delighted to follow the lusts of his eye the lusts of his heart and guidance of the flesh then he governed al in unrighteousnesse and so pulling death and curse upon himself and upon the earth For the spirit that made all creatures did know that man as he was flesh would be looking after fellow creatures and take delight in the creation more then in the spirit of the creation who was his maker that dwelt within and lay covered from the eyes of flesh Therefore Reason the essentiall Father gave this Law that in that day that man left off to own his maker that dwelt within him and to suck delight from the creation he should then die or be cast into a condition to live below the spirit that is to live upon the creature and not upon the spirit And the spirit would suffer himself thus for a time to be trod under foot til the fulnesse of time came that he would rise up like seed of wheat from under those darke and heavy clods of fleshy earth and so himself the seed out of whom all things came would bruise the serpents head that powerfull proves that was in flesh to looke after objects without him rather then into the spirit within him Qu. Why then you seeme to say that the Law which Reason gives occasioned man to fall Answ Very true for if there had been no Law there had been no transgression if there had beene no binding law of reason to require him to cleave only to his maker and to eye and own him principally then he had not done evill though he had placed his delight in the objects of the earth his fellow creatures For note here it is one thing to live in and upon the spirit and another thing to fleight the spirit and to live in and upon the creation that came out or forth of the spirit Qu. I intreat you to tell me what you meane by the Spirit Answ The Spirit is the alone being of himself that gave a being to whatsoever we see and hear for whatsoever you see or hear is but the breathings forth or declaration of an infinite being that was before them as the words of a mans mouth are the declaration of the spirit or power within and are created by the spirit and so hold forth as a creature to the creation And therefore the Spirit is called the Father the King the mighty God or Governor Jehovah Elohim the Lord and the like Now he is called the Lord because he is the power that rules in and over the whole globe of heaven and earth for they are all governed by this one spirit Qu. But is death and darknesse made by this one Spirit likewise Answ The one spirit made light and drrknesse as in the great body of night and day so in the litle body man for that power of darknesse that dwels in humane flesh and which leads the creature captive into complainings and sorrow was made by the Spirit by these words In the day that thou eatest thereof thou shalt die As well as he made that power of light liberty and life by those words Live yea I say Live Qu. I pray explaine this a little more An. After the Spirit had made the creation and mankinde to governe it Now Reason would manifest himself to this creation by the works of his own hands therefore let any man stand alone to the Law of Reason his Maker to see whether he would stick to the one spirit and live in him or cleave to the creatures and live in them and man rejected the spirit and cleaved to the creature and so by virtue of the Law cast himself under the power of death and darknesse which was the curse that Reason inflicted And thereupon the spirit within man being a prisoner to the flesh or divell As Reason would have it so for a time that when he comes to arise up in flesh like a corne of wheat from under the clods of the earth the creation may then come to know the spirit that is within it is the mighty Power and that al the creation being rested upon is still but weaknesse and cannot give true Rest that so the Father alone may be all in all Qu. What is the devill Answ The flesh of man within and the objects of the creation without is the divel under which the spirit within is for a timâ— buried and lies silent and while man is subject to his flesh or to the objects before him he is carried away prisoner under the poweâ— of darknesse for let him goe from creaturâ— to creature all are too weake to worke hiâ— peace or let him have all the desires of hiâ— flesh satisfied even that delight brings paiâ— and sorrow no true peace Qu. And why is the flesh of man within aâ— objects without called the devill Answ Because when it is King it leads the spirit of man into darknesse yea into utter darknesse and sorrow far from light liâ— and true peace for it drawes men to live uâ—on the creation and to reject the spirit the is that you call the serpent which tempteâ—Adam Qu. How doe you mean make it more clear Answ The flesh of man having lifted â— his hee le against the Spirit within which was his Maker seeks life and contentment from objects without in the globe not from the Spirit Reason that dwels within and that holds altogether by the Power As for example covetous flesh delights in the enjoyment of riches or creatures pride of the flesh delights in the enjoyment of the sight of the eye or inward delights placed upon visible objects Now the man lives in and upon the creation not in and upon the Spirit in the creation and though he say that the Father is his God yet he lies for he is led and ruled by the flesh which is the devil or father of lies which throwes the man into vexation and sorrow every foot for if his covetousnesse pride and lusts be satisfied he hath peace but this is the peace of the flesh or
breathing Here is Father Son and uncleane spirit or King and Beast and bottomlesse pit Three names but one power of darknesse filling the earth and corrupting the creation more and more All this is but the first man that Reason would have to governe the earth Qu. Why doth the Father suffer this first man to fill the earth so abundantly with unrighteousnesse Ans. For two reasons First That mankinde may see that though it spring up to an innumerable multitude of sonnes and daughters all living upon creature objects not upon the spirit are but still the one first man that wearied out himselfe in vaine and finds no true peace thereby Secondly That the second man may have the more glory when in the fulnesse of time he shall come and pull the Kingdome out of the first mans hand and tread him under foot and rule righteously in flesh himselfe Yea and to begin this great worke when all the nations of the earth are filled with the wit and strength of the first man who fights against the rising up of the Second man with violence and therefore is it said when the Son of man comes shall he finde faith on earth No he must bring it along with him and new spirit the creation Qu. What Are all troubles sinnes and sorrowes the worke of the first man Ans. Two things are to be observed in the first man First his revolt from the spirit in making choyce to live upon the creation and not upon the spirit and hereby now the law of Reason is broke And this is one thing that such as are of the generation of the first mans flesh doth doe Secondly Note the misery that this first man flesh doth bring upon himselfe by so doing he puls crosses and sorrowes within upon himselfe and troubles without for his unrighteous breath corrupts the aire and raises hurtfull winds and weather and his unrighteous flesh corrupts the earth and causes it to send forth hurtfull crops and poysonous Vipers these are the fruits of his earthy choyce and labours and therefore when you see misery in the world then say this is the fruit of living upon the creatures and not upon the spirit Well From the beginning to this day Reason hath suffered the first man to reigne and to fill the earth therefore is it said The first man is of the earth earthy and he fils the earth as one beane multiplying every yeare fils the earth with that graine which is but the multiplication of it selfe Adam or first man is looked upon in a three-fold sense First Adam or first man that went astray from his Maker which lived upon earth many thousand yeares agoe which the eyes of every man is upon Secondly Every man and woman that live upon the objects of the creation and not in and upon the spirit that made the creation is a sonne and daughter of the first man and being put altogether make up but the one first man so that we may see Adam every day before our eyes walking up and downe the street But Thirdly I see the two Adams in every man The first Adam hath his time to rule first in me when the chiefe powers in me leads me forth to looke after objects and to delight in them more then in the spirit And this first man must act his part in me till the fulnesse of time come that the Father is pleased that the second Adam Christ shall come and take the Kingdome out of his hand and deliver me from his bondage and so rule King of righteousnesse for ever after in mee Qu. What is the second man or second Adam Ans. He is a preparer likewise to hold forth three clear names in one perfect power of life who is called the well-beloved Son for this Son is said to be the Lord from heaven or a mighty man governing the earth in righteousnesse from the strength of pure Reason not placing his delight upon the objects of the creation as the first man did But upon the enjoyment of that mighty power that made the creation and that upheld it by himselfe Qu. Is this second man one single person Ans. First This second man is a meek spirit drawn up to live in the light and strength of pure Reason Now as the first man ruling in flesh drew mankinde from his maker so this second man ruling in flesh drawes mankinde back againe to his maker And this second man is called a man anointed or mankind living in the light and strength of pure Reason the essentiall Father And so the whole bulke of mankinde when they shall be drawne up to live in the unity of the one spirit is the second man every son and daughter of this spirit is of the lynage of the second man Qu. But shall this second man fill the earth as the first man did Answ Yes Reason hath so determined that as the first man filled the earth with unrighteousnesse and corrupted all So this second shall take the Kingdom in the latter dayes and raign King of righteousnesse in flesh and spread as far in restoring al things as the first man corrupted all things Q. But hath this second man never ruled the earth Answ He hath appeared in the earth but the first man having a limited time given him by the Father would never let him risâ— up to rule but still pressed him downe by persecution or death he did never generally rule over the earth as the first man hath done but hath still been as a servant Qu. But is his time now to come to rule the earth and fill it with himself Answ Yes and shall have as large a priviledge to sill the earth as the first man had surely and he wil change times and customâ— fil the earth with a new law wherin dwels righteousnes and peace And justice and judgment shal be the upholders of his kingdom And he shal fill the earth with himself as a corn of wheat multiplying every yeare fils the earth with that graine so that all live in the light and strength of pure Reason in righteousnes are but the sons daughters of the second man And being looked upon in the bulke they being made to be all of one heart and one spirit They are but the second man still that fils all and is in all though they overspread the earth And this is the generation of the second man or second Adam mankinde living in and upon his maker from the power within himself Qu. What are those three names which this second man declares to be one perfect power of life First the Father Reason that made all things before the creation was brought forth he was not known Secondly the Son and this is that part of the creation that holds him purely forth to the view of others Now truth begins to shine and Reason begins to be honoured by an humane body so that here is Father and Son Thirdly when the whole earth is filled with
terror to all unrighteousnesse Qu. But what if the Powers of a Land command some of their people to hold forth the scriptures to the rest and they be willing to obey An. If they doe they can command their servants only to read them and to such people as are willing to hear them read but they cannot command their servants to spend constructions thereupon neither can they force the people to come to hear those constructions but must leave both parties at liberty neither can they force the people to give the tenths of their increase for a yearly maintenance to those servants neither can those servants say we speake truthes and what differs from our constructions are errors and so call upon the Magistrate their master to punish such whom they brand for hereticks for all these things denie the scriptures and is contrary to the spirit of the Father and doe tie his hands and hinder the setting up of pure service and sow emnity to the Fathers own way of teaching They say I deny Father Son and Holy Ghost but wherefore they raise such a scandall I cannot tell yet hereof I shall give this accompt Qu. What is Father Son and Holy-Ghost Answ These are three names given to the one Spirit As first the Father he is the spirit Reason out of whom the creation of heaven and earth with every branch of it proceeded The Spirit in whom all things lay before there was any manifestation appeared visible and this is called the siery orbe or spirit of burning that will trie all mens works of what nature they be Secondly the Son is the light and declaration of the Father to the creation after it was come forth and here first note that every creature in its place and stature is a son to the Father because every single creature doe demonstrate his maker to the view of his fellow creature every one as a candlestick holding forth the Father by the light that is in it self for indeed the light that is in it is the Father himself and the Father shewes forth himself to the creation by every particular parcell of the creation but these are but darke or weake shining Suns Suns over which the clouds are much spread But now perfect man is the Son of the Father in perfect glory for when the Father rules and shines in him bodily then he can declare the Father by all his senses to the câ—eation which no other creature can doe but he Therfore man is called the supream creature and he can call the spirit Lord because he sees and heares feels smels and tastes that he who is the spirit of gentlenesse uniting all together in love and sweet compliancie doth governe the whole creation and subjects all the flesh under him and makes it serviceable Now thaâ— man that is not humble and subject to the spirit his maker he is a Sun undâ—r a dark eclipse he hath the forme of the Son indeed that hath no â—rightnesse in him he is not the well beloâ—ed Son So you see here is the Father and the Son both in one person and spirit Now thirdly the Holy Ghost is a man in whom the Father dwels bodily which is Eâ—manuel God with us and in and by whom the Father doth manifest his power in doâ—ng great works And he is said to be holy â—ecause the darknesse of the flesh is subdued â—nder the feet of the spirit and the spirit â—ules in flesh over all his enemies And he is called the Go-host or the â—rength of heaven living and walking in â—esh as an host or army of men are called the â—rength of a land and going up and down or the defence of the land against all eneâ—ies so I say perfect man hath the strength â—f the Father dwelling bodily in him And â—ne man thus drawne up is as an hoste of â—en or a strong army or a Go-host going â—r travelling among enemies and subduing â—hem under his feet by the power of the â—pirit that is in him And thus did the man Jesus Christ tread â—ll enemies powerfully under foot and â—ranke not he was a Go-host or a traveling army of mighty strength which way sover he went the spirit dwelt in him without measure And the particular Saints likewise as they are drawn up into the Father they have this tearme given them that on shall chase a hundred and a hundred put tâ— thousand to flight this declares they aâ— go-hosts or armies of mighty strength Now he that sins against the Father or the the Son in the former sense of Son-ship â— I said shall be forgiven and here he speakâ— of creatures one trespassing against anotheâ— and in so doing sins against the Father the is the light in them And here flesh mâ— possibly walke in wayes of opposition to the Father as he shines forth in creatures or â— he shines forth out of man weakly but â— that sins against that body in whom the Fâ—ther dwels bodily shall not be forgiven A man may sin against other sons and â— forgiven but he that sins against this belâ—ved son this holy Ghost this strength â— the Father shall never be forgiven By the word He or whosoever doth sinâ— is not meant here the creature man but the man of sin or powerfull serpent within the flesh for this strong wicked man fights against the strength of heaven this would nâ— have the spirit to dwel in flesh bodily why because he himself would dwel there wouâ—â— have the spirit to be under his proud feet therefore there is an irreconcilable difference between the man of sin the serpent and the man of righteousnes the Spirit both striving to dwell in man but the spirit will prove the stronger Qu. But if it must only be the cursed one in me that shal be destroyed I le live as I list I shal be saved An. Know this that this body of sin and the flesh is so nearly wrapped each in other that before the spirit hath parted them thou shalt roar in bitternesse and wish thou hadst never been borne and the more familiarity thou hast had with thy cursed lust the sharper will thy torments be the foundâ—r cannot burn away the drosse but must burn the gold too in the fire Qu. But if you take it Spirit Father Son and holy Spirit and leave the word Ghost out as to be a declaration of the Father as some say Answ Then the Spirit doth declare holy breathing as when man was first made his maker breathed into him the breath of life and man became a living soul so that the spirit in the man is the life and breath of God in the man and so a holy spirit And in this sense likewise the man of sin the powers of the curse in man seeke to deâ—troy the light life and breathing of God in man but he must be destroyed under the feet of the spirit who will dwell himself in his own house which house is man Qu. But
of hypocriticall and deceived flesh let his profession be what it will be Therefore professors look to your selves both priests and people there is light broke out that will lay open the hipocrisie of your private actings to the view of the whole creation and you shall not cover your shame doe all you can Thus much for the second part in prayer Thirdly prayer lies in words or utterance but this is the remotest part of prayer Now words among men should be the declaration of the heart among men but oftentimes they are not for men have good words many times in prayer which they have got by tradition which their hearts are strangers to and so they draw nigh God with their lips but their hearts are removed and this hypocriticall darknesse hath at this day overspread pulpit worship and almost all family worship But our God hath left us a remnant on earth whose hearts wait upon him or else we had been as Sâ—dom here in England before this day Quest But when shall I use or speak words in prayer Ans. When the power of the Spirit within doth give words to the mouth to utter for he that speakes words before the Lord and not from his power speakes he knowes not what and his prayer is the vain babling of the heathen that thinks to be heard for their much speaking Qu. We all know that without the heart words of prayer are nothing and there is no man that makes conscience of his wayes dares speake unlesse he feel his heart upright Answ This is the language in professors mouths but they neither know nor practise their own words for let me tell you and your heart shall bear witnesse that I speake truly that many times when you are put upon it to pray as you call it you find your self empty of words now you will not wait upon the Father till he give words of knowledge but the pride of the flesh will put you on and force words out of your mouth though they appear ful of confusion to your selves and likewise to the standers by and tels you what will others thinke of thee if thou neglect to pray or preach as thou hast been accustomed and so shame of men within thee puts thee upon speaking a multitude of confused words before the Lord But Reason tels thee when thou comes before the Lord let thy words be few and faithfull Qu. But must I use no words at all in prayer Answ I tell thee when the power within thee gives words to thy mouth to utter then speak and thou canst not but speak but he that speakes before the Lord whatsoever he be learned or unlearned before he hath received power from on high that man offers the sacrifice of a fool not considering what he doth Well thou hast now heard what prayer is both in the heart and in the mouth and in the hand These words shall not die they are sincere milke which once a wearied soul did suck from the Fathers owne breasts of love and wherein he now walks and finds true rest in the Father they are words of truth and sobernesse Therfore though thou go on in thy customary way of praying words in the pulpit and in families yet know that thou art left without excuse and thou shalt be brought before the King and condemned for thy hypocrisie to the shame and torment of thy whole man Lastly they say I deny the ordinances of God and that I live above all Ordinances which is my pride Hereunto I shall give this accompt First that I doe walke in the dayly practise of such Ordinances of God as Reason and Scriptures doe warrant Secondly that the Clergie and professors of England in their publike worships doe practise their own inventions which neither Reason nor Scripture doth warrant and yet they call them Gods Ordinances by which practise they are the men that deny God and Christ and turne the Scriptures into a lie First then the Ordinances of God which Reason and Scripture doth warrant and in which I dayly walke in are these First I pray continually calling upon the name of the Lord in the manner I declare before and for that search these Scriptures and let Reason be judge Eccl. 5.1.2 1. Cor. 14.15 Esay 29.13 Psa. 66.18 Mat. 6.5.6 2. Cor. 13.5 Psal. 4.5 Act. 1.4.8 Psal. 52.9 Gal. 5.19.22 Secondly I speak to others as accasion â— tendered from the restimony within mâ—selfe of what I have heard and seene and received from the Father and let Reason bâ—â—udge Act. 4.20 1 Cor. 11.23 Act. 8.30 Ps. 51.12.13 Act. 2.14 Mat. 5.1 c. Luke 4.21 Iohâ— 11 Thirdly It is my endeavour and practise to doe to others as I would have them do to me for this is to act according to the creaâ—ion of a man the chief Ordinance let Reason be judge Mat. 7.12 Rom. 12.20 Mat. 25. â—5 Esay 1.16.17 c. 1 Joh. 3.17 Rom. 14. â—0 Deut. 1.16 Esay 33.15 16. Fourthly if I have knowledge peace or â—ny good I rejoyce to see the Father breathâ—ng forth love in the strength I receive there â—rom I am ready as occasion is tendred to out forth my hand to refresh others and â—ereby I give the Father thanks And if I want any of those refreshments my self my heart frets not but is quiet and made to wait upon the Father patiently till he give me such things I want in his own time Psa. 9.14 Act. 15.31 Luke 22.32 Psal. 123.2 Zeph. 3.8 Gal. 5.5 Esay 8.17 Fiftly I can without grudging suffer oâ—hers to walk to that measure of knowledge they have received though it differ from mine yet holding forth my light with tendernesse to such as I see of meek spirits and can without rashnesse for I know what I speak condemne where I see a heart lifted up in pride waiting upon the Father til he destroy the Serpent and then make us all of one heart and one spirit Rom. 12.10 1 Peter 4.10 Psal. 37.7 John 7.34 1 Cor. 6.2 Rom. 14.5.12 Sixtly I doe and can breake bread with any in whom I see but the least measure of the Father rising up that is I can eate and drinke with them in any house where I meâ—t with them speaking of the things of the Father to them and hearing them speak to me for this is to break bread from house to house in singlenesse of heart this is the communion of Saints in that particular let Reason judge Act. 2.46 Judg. 13.15 Gen. 18 4.5 Joh. 21.5 c. Act. 16.34 Seventhly for Baptism I have gon through the ordinance of dipping which the letter of the Scripture doth warrant yet I doe not presse any one thereunto but bid every one to waite upon the Father till he teach and perswade and then their submitting will bâ— found for I see now that it is not the materiall water but the water of life that is the spirit in which soules is to be dipped and sâ— drawn up into the one spirit and
all theâ— outward customes and formes are to cease and passe away Mat. 3.15.16 Act. 8.38 Joâ— 3.22 23. 1 Cor. 12.13 Joh. 4.21 c. 1 Cor. 13. â— Eightly that Sabbath which I observe is the day of Christ wherein he is manifesting his power to save me from the curse so my soul is continually breathing forth what I receive from him I feel his power in this day of his power subduing the powers of my flesh more and more under me and filâ—ing me with himself In whom I rest and â—ind sweet contentment and this is the Antiâ—ipe of Moses seventh day Heb. 4.3 Esay 2. â—1 Psal. 110.3 John 8.56 Revel. 19.6 Mat. 11.28 They that will observe Gods Ordinances must walk in the light of pure Reason or â—ccording to the command or example of Reasons Scripturs in the very letter of them â—ithout making inferences or constructions â—or he that gives liberty to do so gives liberâ—y to alter the Scriptures But what I have declared here and what practise to me is the light of pure Reason â—ho is the judge of all and according to â—xample and command of Scriptures in the â—etter therefore I owne the Scripture and Ordinances of God in the spiritual power of â—â—em letting them shine in their own luster â—ot mixing my own conjectures with them Now observe those Ordinances which neither Reason nor Scripture doth warrant and which you walke in calling them Gods Ordinances First you use words of prayer by custom observing dayes and times and seasons and places whether ye have the power of prayer in you yea or no witnesse your set formes or the confusion that is in your extempore prayers read these Scriptures and let Reason judge whether this be a service with the whole heart Gal. 4.10.11 Mat. 6.5 Lu. 18.10 John 4.21 c. Esay 29.13 Secondly you preach not occasionally from the testimony within your selves but customarily from your imaginary studies of what you have heard and read from others and make a trade of it to get a living by â— but you say you are commanded to preach because Paul bid Timothy to preach in season and out of season this doth not concern yoâ— to take up preaching to make it a trade prove your command within your self oâ— else you have no warrant from the Spirit sâ— to do though you be learned in all the laâ—guages under the Sun if you run before yoâ— be sent Eze. 13.3 Jer. 23.21.30 c. Joâ— 10.12 Dan. 8.23 c John 3.11 Micah â— 11 12. Thirdly you use words of prayer befoâ—â— and after sermon a custome the Scriptures ownes not read the Record and let Reason judge whether you finde the power of prayer so customarily in you or whether it be not covetousnes in you to get a temporal living that stirs you up to use this trade and grosse ignorance in the people to consent with you and the vain babling of the heathens Mat. 5.1 Acts 2.14 Iohn 8 c. Acts 13.9 Fourthly your preaching is exposition of words and texts a custome that Christ and his Apostles never used nor commanded indeed Christ did expound the 61 of Esay but it was upon occasion to give forth his testimony that he was the Messias he made not a trade of it customarily to get a living by Mica 3.5 Zacha. 13.4 5. Act. 13.9 Act. 7.2 Acts. 21.40 Fifthly you petition the magistrate to compel the people to come to hear you pray and preach or if you doe not petition yet your ancestors have done it And you allow of such a compulsion and never tell the magistrate of his evill in so doing A forcing power which Christ and his Apostles never practised indeed they did foretell the rising up of his power which Daniel calls the little horne Dan. 8.23 24.25 Luke 11.47 48. Mat. 15.6 Luke 9.50.53 c. Rev. 13.6 Rev. 17.2 Mat. 24.26 27. Rom. 14.5.12 Sixtly you call a parish which is so called and made for civil good sake a Church and all that lives within the boun of that parish you say are bound to maintain one of you that stands up to teach them what you have read and heard from others telling them you speak from God when your own soules knowes you lie for you speak other mens words not your own experience but your lyes now shall be covered no longer Nay you say if the people refuse to give you tithes you tell the Magistrate it is his duty to force them all which is not warrantable neither from Reason nor Scripture Mica 3.5 Ier. 23.21 Ezek. 13.7 Luke 9.54 c. Heb. 7.12 Seventhly you say and practise that the first day of the week is the Sabbath day and so making use of the Magistrates power endeavour to compell the people to keep that day after the manner of the Jewish tipe meerly to uphold your own trade a practise which the writings of the New Testament warrants not for the keeping of that first day was not a forced businesse but a voluntary act of love among themselves having a â—ast of the day of Christ the Antitipe of Moses seventh day Iohn 20.19 Psal. 110.3 Esay 2.11 Eightly you say and practise that breaking bread and drinking wine in a mixed company if they be al parishioners al sitting either afraid or ashamed one of another in a slavish bondage none to speake but one of you is the breaking of bread which the Apostles did practise But neither Reason nor Scripture doth warrant your practise for it is a meer table gesture eating and drinking in love and sweet communion one with another from house to house Read Act. 2.46 Ier. 18.4 5. Ninthly you sprinkle children and call that the baptisme of Christ a practise which there is not the least command or example in Scripture to warrant yet you doe it for it mightily deceives the people and moves them to uphold your trade Acts 8.13 1 Cor. 12.13 Tenthly you assume the office of preaching the Gospel because you are bred up in humane learning which the Scriptures doth not countenanee in the least and while you doe it you persecute the Gospell it selfe which is the Lord or Spirit within and you teare in peeces the declarations of the Gospel which is the Scriptures by your various expositions and so all you doe is but to trouble the children and to throw durt upon their food Moses a shepheard Amos a fruit gatherer Apostles fisher-men Christ a carpenter such as the Lord made preachers not such as made themselves preachers that had biggest purses Thus I have given a tast of my own practise and if the priests who say they own the the Scriptures and they say I deny the Scriptures and Gods Ordinances therefore let all men judge between us whether is in the fault and let truth hereafter be owned and practised They that practise any way of worship which neither Reason nor Scripture warrants do deny the Scriptures But the Ministers of England and such as follow them in the practise of praying preaching sprinkling children breaking bread sabbaths Church societies Ministers maintenance as they practise in their customary way of performances which they call Gods ordinances hath neither Reason nor Scripture to warrant them Therefore you that call your selves Ministers are the men that deny the Scriptures and Gods ordinances setting up your owne inferences and constructions above the Scriptures leaving the antient letter which the Apostles and Prophets writ and set up a new moulded way of Ordinances of your own framing by inferences and conjectures And by thus new moulding the Scriptures you deny God and Christ the one Spirit from whence the Scriptures were breathed Let the Record be searched without drawing inferences from it and let all judge Let us speak the Scripture words not force a meaning least we speake contrary to the mind or spirit of them Well all that I shall say is this let all men cease spending constructions upon the Scriptures and leave the pure Scriptures to shine in their own luster not mixing imaginary inferences with them they were the declarations of truth in the Prophets and Apostles And let us leave the pure teachings of the Father in every man to conjoyn themselves with those Scriptures and then there will be no jarring but a sweet harmony of peace and love betweene the experience of every man and those Scriptures FINIS LEave of your trade yee proud Priests then and trouble not the Spirit By forcing sense from the Saints words if ye would life inherit Let every one speak what he knowes and utter what 's received And let not any soul by you hereafter be deceived For you as traytors to our God have stood to justify That your constructions are all truths and other lights a lie Your fleshy learning yee have own'd as sound divine and good Though you by that in ages still have shed the childrens blood But know yee now the time is come for truth to spread all over And he will tread you down apace and all your lies discover Leave off therefore I say betimes and stoope unto our God If yee would life and peace enjoy with them that know the Lord Poscript IF Reason King doe rule in thee There 's truth and peace and clemency No rash distemper will there be No filthy lusts but chastitie In all thy actions to behold Just dealing love as pure as gold When Reason rules in whole mankinde Nothing but peace will all men finde Their hearts he makes both meeke and kinde And troublesome thoughts he throws behinde For he is truth and love and peace Makes wars and lewdnesse for to cease He makes no prisons for the poor He doth condemne and judge the whore He makes all men to sin no more As they have done in times before But restores all to what hath beene And heales the creature of his sin And why doe men so clamor then Against this powerfull King in men FINIS